At a certain stage, the Witness consciousness goes beyond the status of being solely a witness, moves beyond the role of giver of the sanction of Nature’s action, and, through identification with the Divine, directs and empowers the action of the Nature. When this occurs, the normal confused and ignorant working of the three Gunas in their constant flux takes on a different dimension and the quality of the energy of each of the three reflects the Divine status that is the actual true face of each of these qualities.
Sri Aurobindo describes this other level of action: “The body conditioning the physical mind insists no longer on a tamasic inertia that repeats always the same ignorant movement: it becomes a passive field and instrument of a greater force and light, it responds to every demand of the spirit’s force, supports every variety and intensity of new divine experience. Our kinetic and dynamic vital parts, our nervous and emotional and sensational and volitional being, expand in power and admit a tireless action and a blissful enjoyment of experience, but learn at the same time to stand on a foundation of wide self-possessed and self-poised calm, sublime in force, divine in rest, neither exulting nor excited nor tortured by sorrow and pain, neither harried by desire and importunate impulses nor dulled by incapacity and indolence. The intelligence, the thinking, understanding and reflective mind, renounces its sattwic limitations and opens to an essential light and peace. An infinite knowledge offers to us its splendid ranges, a knowledge not made up of mental constructions, not bound by opinion and idea or dependent on a stumbling uncertain logic and the petty support of the senses, but self-sure, authentic, all-penetrating, all-comprehending, a boundless bliss and peace, not dependent on deliverance from the hampered strenuousness of creative energy and dynamic action, not constituted by a few limited felicities but self-existent and all-including, pour into ever-enlarging fields and through ever-widening and always more numerous channels to possess the nature. A higher force, bliss and knowledge from a source beyond mind and life and body seize on them to remould in a diviner image.”
Yogis, sages, seers, devotees, practitioners of meditation and yogic endeavors will, as their practice deepens, experience touches, glimpses and openings to the divine Force that Sri Aurobindo describes, and when these experiences come, they carry with them the authenticity and self-evident nature that Sri Aurobindo attributes to them. What he is describing therefore is within the theoretical knowledge of large numbers of seekers and realised souls throughout history; the main difference is that through the methodology and practice Sri Aurobindo describes, the touches or experiences can become constant and all-encompassing, eventually transforming the action and life in the world.
Sri Aurobindo, The Synthesis of Yoga, Part One: The Yoga of Divine Works, Chapter 10, The Three Modes of Nature, pg. 228